The settlement was historically known asSāketa until it was renamed to Ayodhya during theGupta period.[16] The early Buddhist and Jain canonical texts mention that the religious leadersGautama Buddha andMahavira visited and lived in the city. The Jain texts also describe it as the birthplace of fivetirthankaras namely,Rishabhanatha,Ajitanatha,Abhinandananatha,Sumatinatha andAnantanatha, and associate it with the legendaryBharata Chakravarti. From theGupta period onwards, several sources mention Ayodhya and Saketa as the name of the same city.
The word "Ayodhya" is a regularly formed derivation of theSanskrit verbyudh, "to fight, or wage war".[22]Yodhya is the future passive participle, meaning "to be fought"; the initiala is the negative prefix; the whole, therefore, means "not to be fought" or, more idiomatically in English, "invincible".[23] This meaning is attested by theAtharvaveda, which uses it to refer to the unconquerable city of gods.[24] The ninth centuryJain poemAdi Purana also states that Ayodhya "does not exist by name alone but by the merit" of being unconquerable by enemies.Satyopakhyana interprets the word differently, stating that it means "that which cannot be conquered by sins" (instead of enemies).[25]
"Saketa" is the older name for the city, attested in Sanskrit, Jain, Buddhist, Greek and Chinese sources.[26] According toVaman Shivram Apte, the word "Saketa" is derived from the Sanskrit wordsSaha (with) andAketen (houses or buildings). TheAdi Purana states that Ayodhya is called Saketa "because of its magnificent buildings which had significant banners as their arms".[27] According toHans T. Bakker, the word may be derived from the rootssa andketu ("with banner"); the variant namesaketu is attested in theVishnu Purana.[28]
The older name in English was "Oudh" or "Oude", and the princely state it was the capital of until 1856 is still known asOudh State.[citation needed]
Ayodhya was stated to be the capital of the ancientKosala kingdom in theRamayana. Hence it was also referred to as "Kosala". TheAdi Purana states that Ayodhya is famous assu-kośala "because of its prosperity and good skill".[27]
Terracotta image of JainTirthankar dated fourth century BCE excavated from AyodhyaGold carving depiction of the legendary Ayodhya at theAjmer Jain temple
Ancient IndianSanskrit-language epics, such as theRamayana and theMahabharata mention alegendary city called Ayodhya, which was the capital of the legendaryIkshvaku kings of Kosala, including Rama.[31] Neither these texts, nor the earlier Sanskrit texts such as theVedas, mention a city called Saketa. Non-religious, non-legendary ancient Sanskrit texts, such as Panini'sAshtadhyayi and Patanjali's commentary on it, do mention Saketa.[31] The later Buddhist textMahavastu describes Saketa as the seat of the Ikshvaku king Sujata, whose descendants established theShakya capitalKapilavastu.[32]
The earliest of the BuddhistPali-language texts and the Jain Prakrit-language texts mention a city called Saketa (Sageya or Saeya in Prakrit) as an important city of theKosalamahajanapada.[33] Topographical indications in both Buddhist and Jain texts suggest that Saketa is the same as the present-day Ayodhya.[34] For example, according to theSamyutta Nikaya and theVinaya Pitaka, Saketa was located at a distance of sixyojanas fromShravasti. TheVinaya Pitaka mentions that a big river was located between the two cities, and theSutta Nipata mentions Saketa as the first halting place on the southward road from Shravasti toPratishthana.[32]
Fourth century onwards, multiple texts, including Kalidasa'sRaghuvamsha, mention Ayodhya as another name for Saketa.[35] The later Jain canonical textJambudvipa-Pannati describes a city called Viniya (or Vinita) as the birthplace ofLord Rishabhanatha, and associates this city withBharata Chakravartin; theKalpa-Sutra describes Ikkhagabhumi as the birthplace ofRishabhadev. The index on the Jain textPaumachariya clarifies that Aojjha (Aodhya), Kosala-puri ("Kosala city"), Viniya, and Saeya (Saketa) are synonyms. The post-Canonical Jain texts also mention "Aojjha"; for example, theAvassagacurni describes it as the principal city of Kosala, while theAvassaganijjutti names it as the capital ofSagara Chakravartin.[36] TheAvassaganijjutti implies that Viniya ("Vinia"), Kosalapuri ("Kosalapura"), and Ikkhagabhumi were distinct cities, naming them as the capitals of Abhinamdana, Sumai, and Usabha respectively. Abhayadeva's commentary on theThana Sutta, another post-canonical text, identifies Saketa, Ayodhya, and Vinita as one city.[36]
According to one theory, the legendary Ayodhya city is the same as the historical city of Saketa and the present-day Ayodhya. According to another theory, the legendary Ayodhya is a mythical city,[37] and the name "Ayodhya" came to be used for the Saketa (present-day Ayodhya) only around the fourth century, when aGupta emperor (probablySkandagupta) moved his capital to Saketa, and renamed it to Ayodhya after the legendary city.[28][38] Alternative, but less likely, theories state that Saketa and Ayodhya were two adjoining cities, or that Ayodhya was a locality within the Saketa city.[39]
As Saketa
Archaeological and literary evidence suggests that the site of present-day Ayodhya had developed into an urban settlement by the fifth or sixth-century BC.[34] The site is identified as the location of the ancient Sāketa city, which probably emerged as a marketplace located at the junction of the two important roads, theShravasti-Pratishthana north–south road, and theRajagriha-Varanasi-Shravasti-Taxila east–west road.[40] Ancient Buddhist texts, such asSamyutta Nikaya, state that Saketa was located in theKosala kingdom ruled byPrasenajit (or Pasenadi; c. sixth–5th century BC), whose capital was located at Shravasti.[41] The later Buddhist commentaryDhammapada-atthakatha states that the Saketa town was established by merchant Dhananjaya (the father ofVisakha), on the suggestion of king Prasenajit.[32] TheDigha Nikaya describes it as one of the six large cities of India.[32] The early Buddhist canonical texts mentionShravasti as the capital of Kosala, but the later texts, such as the Jain textsNayadhammakahao andPannavana Suttam, and the BuddhistJatakas, mention Saketa as the capital of Kosala.[42]
As a busy town frequented by travellers, it appears to have become important for preachers such asGautama Buddha andMahavira.[40] TheSamyutta Nikaya andAnguttara Nikaya mention that Buddha resided at Saketa at times.[32] The early Jain canonical texts (such asAntagada-dasao,Anuttarovavaiya-dasao, andVivagasuya) state that Mahavira visited Saketa;Nayadhammakahao states thatParshvanatha also visited Saketa.[36] The Jain texts, both canonical and post-canonical, describe Ayodhya as the location of various shrines, such as those of snake,yaksha Pasamiya, Muni Suvratasvamin, and Surappia.[36]
It is not clear what happened to Saketa after Kosala was conquered by theMagadha emperorAjatashatru around fifth century BC. There is lack of historical sources about the city's situation for the next few centuries: it is possible that the city remained a commercial centre of secondary importance, but did not grow into a political centre of Magadha, whose capital was located atPataliputra.[43] Several Buddhist buildings may have been constructed in the town during the rule of theMaurya emperorAshoka in the third century BC: these buildings were probably located on the present-day human-made mounds in Ayodhya.[44] Excavations at Ayodhya have resulted in the discovery of a large brick wall, identified as a fortification wall by archaeologistB. B. Lal.[34] This wall probably erected in the last quarter of the third-century BC.[45]
TheDhanadeva-Ayodhya inscription, first-century BCCoin of ruler Muladeva, of theDeva dynasty minted in Ayodhya, Kosala. Obv:Muladevasa, elephant to left facing symbol. Rev: Wreath, above symbol, below snake.
After the decline of the Maurya empire, Saketa appears to have come under the rule ofPushyamitra Shunga. The first century BCinscription of Dhanadeva suggests that he appointed a governor there.[46] TheYuga Purana mentions Saketa as the residence of a governor, and describes it as being attacked by a combined force ofGreeks,Mathuras, andPanchalas.[47] Patanjali's commentary on Panini also refers to the Greek siege of Saketa.[48]
Later, Saketa appears to have become part of a small, independent kingdom.[49] TheYuga Purana states that Saketa was ruled by seven powerful kings after the retreat of the Greeks.[46] TheVayu Purana and theBrahmanda Purana also state that seven powerful kings ruled in the capital of Kosala. The historicity of these kings is attested by the discovery of the coins of theDeva dynasty kings, including Dhanadeva, whose inscription describes him as the king of Kosala (Kosaladhipati).[50] As the capital of Kosala, Saketa probably eclipsed Shravasti in importance during this period. The east–west route connecting Pataliputra toTaxila, which earlier passed through Saketa and Shravasti, appears to have shifted southwards during this period, now passing through Saketa,Ahichhatra andKanyakubja.[51]
After the Deva kings, Saketa appears to have been ruled by theDatta,Kushan, and Mitra kings, although the chronological order of their rule is uncertain. Bakker theorises that theDattas succeeded the Deva kings in the mid-1st century AD, and their kingdom was annexed to the Kushan Empire byKanishka.[52] The Tibetan textAnnals of Li Country (c. 11th century) mentions that an alliance of king Vijayakirti ofKhotan, king Kanika, the king of Gu-zan, and the king of Li, marched to India and captured the So-ked city. During this invasion, Vijayakirti took several Buddhist relics from Saketa, and placed them in the stupa of Phru-no. If Kanika is identified as Kanishka, and So-ked as Saketa, it appears that the invasion of Kushans and their allies led to the destruction of the Buddhist sites at Saketa.[53]
Nevertheless, Saketa appears to have remained a prosperous town during the Kushan rule.[53] The second century geographerPtolemy mentions a metropolis "Sageda" or "Sagoda", which has been identified with Saketa.[49] The earliest inscription that mentions Saketa as a place name is dated to the late Kushan period: it was found on the pedestal of a Buddha image in Shravasti, and records the gift of the image by Sihadeva of Saketa.[52] Before or after the Kushans, Saketa appears to have been ruled by a dynasty of kings whose names end in "-mitra", and whose coins have been found at Ayodhya. They may have been members of a local dynasty that was distinct from theMitra dynasty of Mathura. These kings are attested only by their coinage: Sangha-mitra, Vijaya-mitra, Satya-mitra, Deva-mitra, and Arya-mitra; coins of Kumuda-sena and Aja-varman have also been discovered.[54]
Gupta period
Around the fourth century, the region came under the control of theGuptas, who revivedBrahmanism.[55] TheVayu Purana and theBrahmanda Purana attest that the early Gupta kings ruled Saketa.[31] No Gupta-era archaeological layers have been discovered in present-day Ayodhya, although a large number of Gupta coins have been discovered here. It is possible that during the Gupta period, the habitations in the city were located in the areas that have not yet been excavated.[56] The Buddhist sites that had suffered destruction during the Khotanese-Kushan invasion appear to have remained deserted.[57] The fifth-century Chinese travellerFaxian states that the ruins of Buddhist buildings existed at "Sha-chi" during his time.[58] One theory identifies Sha-chi with Saketa, although this identification is not undisputed.[59] If Sha-chi is indeed Saketa, it appears that by the fifth century, the town no longer had a flourishing Buddhist community or any important Buddhist building that was still in use.[49]
An important development during the Gupta time was the recognition of Saketa as thelegendary city of Ayodhya, the capital of theIkshvaku dynasty.[55] The 436 AD Karamdanda (Karmdand) inscription, issued during the reign ofKumaragupta I, names Ayodhya as the capital of the Kosala province, and records commander Prithvisena's offerings to Brahmins from Ayodhya.[60] Later, the capital of theGupta Empire was moved from Pataliputra to Ayodhya.Paramartha states that king Vikramaditya moved the royal court to Ayodhya; Xuanzang also corroborates this, stating that this king moved the court to the "country of Shravasti", that is, Kosala.[61] A local oral tradition of Ayodhya, first recorded in writing byRobert Montgomery Martin in 1838,[62] mentions that the city was deserted after the death of Rama's descendantBrihadbala. The city remain deserted until King Vikrama ofUjjain came searching for it, and re-established it. He cut down the forests that had covered the ancient ruins, erected the Ramgar fort, and built 360 temples.[62]
Vikramditya was a title of multiple Gupta kings, and the king who moved the capital to Ayodhya is identified as Skandagupta.[61] Bakker theorises that the move to Ayodhya may have been prompted by a flooding of the river Ganges at Pataliputra, the need to check theHuna advance from the west, and Skandagupta's desire to compare himself with Rama (whose Ikshvaku dynasty is associated with the legendary Ayodhya).[62] According to Paramaratha'sLife of Vasubandhu, Vikramaditya was a patron of scholars, and awarded 300,000 pieces of gold toVasubandhu.[63] The text states that Vasubandhu was a native of Saketa ("Sha-ki-ta"), and describes Vikramaditya as the king of Ayodhya ("A-yu-ja").[64] This wealth was used to build three monasteries in the country of A-yu-ja (Ayodhya).[63] Paramartha further states that the later king Baladitya (identified withNarasimhagupta) and his mother also awarded large sums of gold to Vasubandhu, and these funds were used to build another Buddhist temple at Ayodhya.[65] These structures may have been seen by the seventh century Chinese travellerXuanzang, who describes astupa and amonastery at Ayodhya ("O-yu-t-o").[66]
Decline as a political centre
Ayodhya probably suffered when the Hunas led byMihirakula invaded the Gupta empire in the sixth century. After the fall of the Guptas, it may have been ruled by theMaukhari dynasty, whose coins have been found in the nearby areas. It was not devastated, as Xuanzang describes it as a flourishing town and a Buddhist centre.[67] However, it had lost its position as an important political centre toKanyakubja (Kannauj).[68] At the time of Xuanzang's visit, it was a part ofHarsha's empire, and was probably the seat of a vassal or an administrative officer. Xuanzang states that the city measured about 0.6 km (20li) in circumference. Another seventh-century source,Kāśikāvṛttī, mentions that the town was surrounded by a moat similar to that aroundPataliputra.[69]
After the fall of Harsha's empire, Ayodhya appears to have been variously controlled by local kings and the rulers of Kannauj, includingYashovarman and theGurjara-Pratiharas. The town is not mentioned in any surviving texts or inscriptions composed during 650–1050 AD, although it may be identified with the "city ofHarishchandra" mentioned in the eighth-century poemGaudavaho. Archaeological evidence (including images toVishnu, Jaintirthankaras,Ganesha, the sevenMatrikas, and a Buddhist stupa) suggests that the religious activity in the area continued during this period.[70]
Early medieval period
According to IndologistHans T. Bakker, the only religious significance of Ayodhya in the first millennium AD was related to theGoprataratirtha (now called Guptar Ghat), where Rama and his followers are said to have ascended to heaven by entering the waters of Sarayu.[71][72][73]
In the 11th century, theGahadavala dynasty came to power in the region, and promotedVaishnavism. They built severalVishnu temples in Ayodhya, five of which survived till the end ofAurangzeb's reign. Hans Bakker concludes that there might have been a temple at the supposed birth spot of Rama built by the Gahadavalas (seeVishnu Hari inscription). In subsequent years, the cult of Rama developed within Vaishnavism, with Rama being regarded as the foremost avatar of Vishnu. Between the 13th and 18th century, Ayodhya's importance as a pilgrimage centre grew.[72]
In 1226 AD, Ayodhya became the capital of the province ofAwadh (or "Oudh") within theDelhi sultanate. Muslim historians state that the area was little more than wilderness prior to this. Pilgrimage was tolerated, but the tax on pilgrims ensured that the temples did not receive much income.[74]
Mughal period
Ayodhya in 1785 as seen from riverGhaghara; painting byWilliam Hodges. It depicts the Svargadvar Ghat. A mosque of Aurangzeb period in the background.[75]
UnderMughal rule, theBabri mosque was constructed in Ayodhya. The city was the capital of the province ofAwadh (pronounced as "Oudh" by the British), which is also believed to be a variant of the name "Ayodhya".[76]
After the death of Aurangzeb in 1707 AD, the central Muslim rule weakened, and Awadh became virtually independent, with Ayodhya as its capital. However, the rulers became increasingly dependent on the local Hindu nobles, and control over the temples and pilgrimage centres was relaxed.[74][better source needed]
In the 1850s, a group of Hindus attacked the Babri mosque, on the grounds that it was built overthe birthplace of the Hindu deityRama.[77] To prevent further disputes, British colonial authorities divided the mosque premises between Hindus and Muslims.[78] Ayodhya was annexed in 1856 by the BritishEast India Company (EIC). The rulers of Awadh wereShia, and theSunni groups had already protested against the permissive attitude of the former government. The EIC intervened and managed to suppress the Sunni agitation. In 1857, the British annexed Oudh (Awadh) and subsequently reorganised it into theUnited Provinces of Agra and Oudh.[74]
A movement was launched in 1984 by theVishva Hindu Parishad party to reclaim the Babri mosque site for a Rama temple. In 1992, a right wingHindu nationalist rally turned into a riot, leading to thedemolition of the Babri mosque.[79] A makeshift temple atRam Janmabhoomi forRam Lalla, infant Rama was constructed.[80] Under the Indian government orders, no one was permitted near the site within 200 yards, and the gate was locked to the outside. Hindu pilgrims, however, began entering through a side door to offer worship.[citation needed]
In 2003, theArchaeological Survey of India (ASI) carried out an excavation at the mosque site to determine if it was built over the ruins of a temple. The excavation uncovered pillar bases indicating a temple had been in existence under the mosque.[81][82] Besides Hindus, the Buddhist and Jain representatives claimed that their temples existed at the excavated site.[83]
On 5 July 2005,five terrorists attacked the site of the makeshift Ramlalla temple in Ayodhya. All five were killed in the ensuing gunfight with security forces, and one civilian died in the bomb blast triggered as they attempted to breach the cordon wall.
On 30 September 2010, theLucknow bench of theAllahabad High Court ruled that one-third of the disputed land should be given to theUttar Pradesh Sunni Central Waqf Board, one-third to theNirmohi Akhara and one-third to theHindu party for the shrine of "Ram Lalla" (infant Rama). The court further ruled that the area where the idols of Ram are present be given to Hindus in the final decree, while the rest of the land shall be divided equally by metes and bounds among the three parties.[84][85] The judgement, along with evidences provided by the Archaeological Survey of India, upheld that the Babri Masjid was built after demolishing the Hindu temple, which is the birthplace of Rama, and that the mosque was not constructed according to the principles of Islam. The final verdict by the Supreme Court on the case ruled the disputed land in the favour of Hindus for the construction of Ram Mandir and ordered an alternative piece of land be given to the Muslim community for the construction of a mosque.[86][87]
In a judgement pronounced by a 5 judge bench of the Supreme Court of India on 9 November 2019, the land was handed over to the government to form a trust for the construction of a temple. The court instructed the government to also allot a plot of 2.0 hectares (5 acres) in Ayodhya to the Uttar Pradesh Sunni Central Waqf Board to construct a mosque/Masjid.[88]
Some South Koreans have identified the "Ayuta" mentioned in their ancientSamgungnyusa legend with Ayodhya. According to this legend, the ancient Korean princessHeo Hwang-ok came from Ayuta. In the 2000s, the local government of Ayodhya and South Korea acknowledged the connection and held a ceremony to raise a statue of the princess.[89][90][91]
[needs update]As of the2011 Census of India, Ayodhya had a population of 55,890. Males constituted 56.7% of the population and females 43.3%. Ayodhya had an average literacy rate of 78.1%.[7] As per the religion data of2011 Census, the majority population is ofHindu religion with 93.23%, andMuslims comes the second with 6.19%.[100]
Ayodhya has a humid subtropical climate, typical of central India. Summers are long, dry and hot, lasting from late March to mid-June, with average daily temperatures near 32 °C (90 °F).[101] They are followed by the monsoon season which lasts till October, with annual precipitation of approximately 1,067 mm (42.0 in) and average temperatures around 28 °C (82 °F). Winter starts in early November and lasts till the end of January, followed by a short spring in February and early March. Average temperatures are mild, near 16 °C (61 °F), but nights can be colder.[101]
Ayodhya is an important place of pilgrimage for the Hindus. A verse in theBrahmanda Purana names Ayodhya among "the most sacred and foremost cities", the others beingMathura,Haridvara,Kashi,Kanchi andAvantika. This verse is also found in the otherPuranas with slight variations.[23] InGaruda Purana, Ayodhya is said to be one of seven holiest places forHindus in India, withVaranasi being the most sacrosanct.[102] In 2023, aDiwali celebration in Ayodhya, broke the Guinness World Record of its previous world record of 1,576,944 for the largest display ofoil lamp with 2,223,676 displayed on the eve of Diwali.[103]
Ram Mandir
Ram Mandir in Ayodhya is believed to be the birthplace ofRama
Ram Mandir, also known as the Shri Ram Janmabhoomi Mandir, is a Hindu temple complex under construction in Ayodhya.[104] The site is significant to Hindus as it is believed to be the birthplace of their revered deityRama.Balak Ram orthe Infant form of Rama is the presiding deity of the templeconsecrated on 22 January 2024.[105][106]
Hanuman Garhi Fort
Hanuman Garhi Temple
Hanuman Garhi, a massive four-sided fort with circular bastions at each corner and a temple of Hanuman inside, is the most popular shrine in Ayodhya. Situated in the centre of town, it is approachable by a flight of 76 steps. Its legend is that Hanuman lived here in a cave and guarded the Janambhoomi, or Ramkot. The main temple contains the statue of Maa Anjani with Bal Hanuman seated on her lap. The faithful believe wishes are granted with a visit to the shrine.Kanak Bhawan is a temple said to have been given toSita and Rama by Rama's stepmotherKaikeyi as a wedding gift, and only contains statues of Sita with her husband.[107]
Ramkot
Ramkot is the main place of worship in Ayodhya, and the site of the ancient citadel of its namesake, standing on elevated ground in the western city. Although visited by pilgrims throughout the year, it attracts devotees from all over the world on "Ram Navami", the day of the birth of Rama. Ram Navami is celebrated with great pomp in the Hindu month ofChaitra, which falls between March and April. Swarg Dwar is believed to be the site of cremation of Rama. Mani Parbat and Sugriv Parbat are ancient earth mounds, the first identified by a stupa built by the emperorAshoka, and the second is an ancient monastery. Treta ke Thakur is a temple standing at the site of theAshvamedha Yajnya of Rama. Three centuries prior, the Raja of Kulu built a new temple here, which was improved byAhilyabai Holkar of Indore in 1784, the same time the adjacent Ghats were built. The initial idols in black sandstone were recovered from Sarayu and placed in the new temple, which was known as Kaleram-ka-Mandir. Chhoti Devkali Mandir is the temple of goddess Ishani, or Durga, Kuldevi of Sita.[108]
Nageshwarnath Temple
The temple of Nageshwarnath was established byKush, son of Rama. Legend has it that Kush lost his armlet while bathing in theSarayu, and it was retrieved by a Nag-Kanya who fell in love with him. As she was a devotee of Shiva, Kush built her this temple. It was the only temple to survive when Ayodhya was abandoned until the time ofVikramaditya. While the rest of city was in ruin and covered by dense forest, this temple allowed Vikramaditya to recognise the city. The festival ofShivratri is celebrated here with great splendor.[109]
Shri Valmiki Ramayana Bhawan
Shri Valmiki Ramayana Bhawan
Shri Valmiki Ramayan Bhawan (श्री वाल्मीकि रामायण भवन) is a prominent religious and cultural site located in Ayodhya, Uttar Pradesh, India. The Bhawan is dedicated to Maharishi Valmiki, the Adi Kavi (first poet) and author of the Ramayana. The complex serves as a center for the recitation, study, and promotion of the Ramayana. Devotees and scholars gather here regularly to read and listen to the epic, keeping alive the spiritual and cultural heritage of Lord Rama’s life and teachings. The architecture of the building reflects traditional North Indian temple style with marble structures and decorative domes.
Hanuman Garhi temple. A young priest is operating the Darshan system.
Vijayraghav Mandir, Ayodhya
Steps on the bank of the Ghaghara
Tons of boats in the naya ghat located in Saryu river(ghagra) in ayodhya, uttar pradesh
A beautifully lit stone gateway within the ShriRam Janmabhoomi Mandir premises in Ayodhya, Uttar Pradesh, India. The intricate carvings and latticework are highlighted with warm lighting, while devotees walk towards the sanctum area.
Memorial of Heo Hwang-ok
The legendary princessHeo Hwang-ok, who married kingSuro of Geumgwan Gaya of Korea, is believed by some to be a native of Ayodhya.[110] In 2001, aMemorial of Heo Hwang-ok was inaugurated by a Korean delegation, which included over a hundred historians and government representatives.[111] In 2016, a Korean delegation proposed to develop the memorial. The proposal was accepted by the Uttar Pradesh chief ministerAkhilesh Yadav.[112]
The mayors of Ayodhya and Gimhae signed a sister city bond in March 2001, based on Ayodhya's identification as the birthplace of the legendary queenHeo Hwang-ok.[113]
Ayodhya and Janakpur became sister cities in November 2014.[115] Ayodhya is the birthplace ofRama and Janakpur is the birthplace of his consort,Sita.
Transportation
Road
Ayodhya is connected by road to several major cities and towns, includingLucknow (130 km (81 mi)),Gorakhpur (140 km (87 mi)),Prayagraj (160 km (99 mi)),Varanasi (200 km (120 mi)) andDelhi (636 km (395 mi)).[116]
A direct bus service has been started between Ayodhya andJanakpur (birthplace of Sita), in Nepal as a part of Ramayana circuit.[117]
Rail
The city is on the broad gauge Northern Railway line on Pandit Din Dayal Upadhyay Junction and Lucknow main route withAyodhya Junction andAyodhya Cantt railway stations.
Ramayana Circuit Train : Special Train that runs from Delhi to main sites of the Ramayana Circuit[118]
^Bakker, Ayodhya, Part 1 1984, pp. 28–30: From Chinese sources we know that king Vikramaditya, i.e. Skandagupta, had the royal court installed in Ayodhya (according to Paramartha) ... The possibility remains open that the royal court had already moved from Pataliputra to Saketa/Ayodhya during the reign of Kumaragupta.
^abParamasivan, Vasudha (2009). "Yah Ayodhya Vah Ayodhya: Earthly and Cosmic Journeys in the Anand-lahari". In Heidi R. M. Pauwels (ed.).Patronage and Popularisation, Pilgrimage and Procession. Otto Harrassowitz Verlag. pp. 101–116.ISBN978-3-447-05723-3.
^Kunal, Ayodhya Revisited 2016, pp. 439–440: "It is remarkable to note that William Hodges, R.A., who visited Fyzabad and Ayodhya in 1783, made the well known painting of the bank with Svargadvāri mosque."
^Service, Tribune News."Awadh Archives in Ayodhya".Tribuneindia News Service.Archived from the original on 31 August 2021. Retrieved31 August 2021.
^P. Carnegy:A Historical Sketch of Tehsil Fyzabad, Lucknow 1870, cited by Harsh Narain,The Ayodhya Temple Mosque Dispute: Focus on Muslim Sources, 1993, New Delhi, Penman Publications.ISBN81-85504-16-4 p.8-9, and by Peter Van der VeerReligious Nationalism, p.153
^ab"India's Modi leads consecration of Ram temple in Ayodhya".Reuters. 22 January 2024. Retrieved1 March 2024.Indian Prime Minister Narendra Modi led the consecration on Monday of a grand temple to the Hindu god Lord Ram on a site believed to be his birthplace
Bakker, Hans (1984),Ayodhya, Part 1: The History of Ayodhya from the seventh century BC to the middle of the 18th century, Groningen: Egbert Forsten,ISBN90-6980-007-1
Narain, Harsh (1993),The Ayodhya Temple Mosque Dispute: Focus on Muslim Sources, Delhi: Penman Publishers
Further reading
Dhavalikar, M. K. (1988), "Reviewed Work(s): AYODHYĀ Part I (Pts. I-III) by Hans Bakker",Annals of the Bhandarkar Oriental Research Institute, vol. 69, no. 1/4, pp. 319–320,JSTOR41693795
Jain, Meenakshi (2017),The Battle for Rama: Case of the Temple at Ayodhya, Aryan Books International,ISBN978-81-7305-579-9
Legge, James (1886),A Record of Buddhistic Kingdoms: Being an account by the Chinese Monk Fa-Hien of his travels in India and Ceylon (A.D. 399–414), New York, Paragon Book Reprint Corp. 1965, Oxford, Clarendon Press
%2c_India.JPG)
%2c_India..JPG)
.jpg)
